法華玄義釋籤 10.5

10.5

七聖者又三：列位，釋名，正釋。廣開具如《婆沙》、《俱舍》，今文極略足判淺深。釋名中云「苦忍明發捨凡入聖」者，至苦忍已次第無間必入初果，今從後說通云「聖人」。三結、八十八使、七生，如《止觀》第六記。中般為三者，謂速、非速、久住，準《俱舍論》總為九種，謂三各分三，謂中、生、上流也。有行、無行生色界已方般涅槃，並生般攝。言中三者，謂速非速經久，如迸火星以喻三義，思之可知。並於中陰論速非速等。生有三者，一生約速立，二有行約非速立，三無行約經久立。並生色界，已論速等也。上流三者，一全超約速立，二半超約非速立，三遍沒約經久立。從初色至色末始終有此三人不同，如是三九由業惑根異。言業異者，造順現業成中般，造順生業成生般，造順後業成上流般。言惑三者，下品惑成中般，中品惑成生般，上品惑成上流般。言根別者，上根中般，中根生般，下根上流般。斷上下分結者，言五上分者，謂掉、慢、無明、色染、無色染。言五下分者，謂身見、戒取、疑、貪、瞋，故《俱舍》云「由二不超欲」謂貪、瞋，「由三復還下」謂身見、戒取、疑。滅盡定如《止觀》第九記。《釋論》二十二釋四雙八輩中攝十七，但云那含有十一種，五種正是阿那含。六種阿羅漢向攝那含五種者，恐是現般一；中般三，速、非速、久住；生般一。六種阿羅漢向者，謂有行、無行、全超、半超、遍沒、無色（此私對之），更加初果向、初果、二果向、二果、三果向、三果為十七。「毘曇一萬二千九百六十種」者，《雜阿毘曇》云：「阿那含者或五及七八，五謂中、生、有行、無行、上流。七謂於中般更分三，如迸火星喻。八者謂五上加現、無色及不定，且從五種說謂色五種，從根分十五，謂上中下各五故。約地成二十，四禪各五。故約性有三十，謂退、思、護、住、進、不動，謂種性各五故。處有八十，梵眾至尼吒，十六處各五故。每一種那含有二千五百九十二。何者？約十六處成十六人，約種性六成六倍增之合九十六。約根有三，三倍增之成二百八十八，更以九離欲人，九倍增之成二千五百九十二人。一人既爾，五種那含又五倍增之，成一萬二千九百六十種（論文難見故今略出）。」言九離欲者，謂離欲界九品惑以為九人也。

The seven holy ones has another three [parts]: listing the stages, explaining the names, and the proper explanation. Their extensive opening is fully presented in the Vibhāṣā and the Abhidharmakośa; the present text is extremely concise, yet sufficient to determine the shallow and the deep. In explaining the names, where it says "clarity arises through patience regarding suffering, forsaking the ordinary and entering the holy," upon reaching patience regarding suffering, one will uninterruptedly and inevitably enter the first fruition; here, speaking from the perspective of what follows, they are comprehensively called "holy ones." The three fetters, eighty-eight proclivities, and seven rebirths are as recorded in the sixth [fascicle] of the Zhiguan. Intermediate nirvāṇa is divided into three: swift, non-swift, and long-abiding; following the Abhidharmakośabhāṣya, there are nine kinds in all, meaning that the three are each divided into three—namely, intermediate, rebirth, and upper-stream. Those with exertion and those without exertion achieve parinirvāṇa only after being born in the form realm, and both are subsumed under parinirvāṇa upon rebirth. The three intermediate ones refer to swift, non-swift, and lasting long; they are like sparks bursting forth from a fire as a simile for the three meanings, which can be understood upon reflection. These swift, non-swift, and other distinctions are all discussed with respect to the intermediate existence. The three [kinds of] rebirth are: first, established in terms of swiftness; second, with exertion established in terms of non-swiftness; and third, without exertion established in terms of lasting long. These swift and other distinctions are all discussed after rebirth in the form realm. The three upper-stream ones are: first, total leap established in terms of swiftness; second, partial leap established in terms of non-swiftness; and third, traversing all established in terms of lasting long. From the first [heaven of] form to the end of form, throughout there are the differences among these three kinds of persons; these three and nine [types] arise from differences in karma, afflictions, and faculties. As for differences in karma: creating karma effective in the present lifetime results in intermediate parinirvāṇa; creating karma effective upon next birth results in parinirvāṇa upon rebirth; and creating karma effective in subsequent births results in parinirvāṇa in the upper stream. As for the three grades of afflictions: lower-grade afflictions result in intermediate parinirvāṇa; middling-grade afflictions result in parinirvāṇa upon rebirth; and higher-grade afflictions result in parinirvāṇa in the upper stream. As for differences in faculties: superior faculties lead to intermediate parinirvāṇa; middling faculties lead to parinirvāṇa upon rebirth; and inferior faculties lead to parinirvāṇa in the upper stream. Severing the lower and higher fetters: the five higher fetters are restlessness, pride, ignorance, craving for the form realm, and craving for the formless realm. The five lower fetters are personality view, attachment to rules and rituals, doubt, greed, and ill will; hence the Abhidharmakośa states, "Due to two, one does not transcend desire"—meaning greed and ill will—and "due to three, one returns below again"—meaning personality view, attachment to rules and rituals, and doubt. The concentration of cessation is as recorded in the ninth [fascicle] of the Zhiguan. The twenty-second [fascicle] of the Treatise [on the Great Perfection of Wisdom], in explaining the four pairs and eight stages, subsumes seventeen, stating only that there are eleven kinds of anāgāmin, of which five are properly anāgāmin. That the six kinds heading toward arhatship subsume the five kinds of anāgāmin likely refers to one parinirvāṇa in the present life; three intermediate parinirvāṇas—swift, non-swift, and long-abiding; and one parinirvāṇa upon rebirth. The six kinds heading toward arhatship are: with exertion, without exertion, total leap, partial leap, traversing all, and formless (this is my personal correlation). Adding the candidate for the first fruition, the first fruition, the candidate for the second fruition, the second fruition, the candidate for the third fruition, and the third fruition makes seventeen. As for "12,960 kinds in the Abhidharma," the Saṃyuktābhidharmahṛdaya-śāstra states: "Anāgāmins are either five, or seven, or eight. The five are intermediate, rebirth, with exertion, without exertion, and upper-stream. The seven means further dividing intermediate parinirvāṇa into three, like the simile of bursting sparks. The eight means adding to the five: in the present life, formless, and indefinite. For the time being speaking from the five kinds, they are the five kinds in the form realm. Divided according to faculties there are fifteen, meaning five each for superior, middling, and inferior. In terms of grounds there are twenty, five in each of the four dhyānas. In terms of nature there are thirty, namely: of falling away, of thought, of protection, of abiding, of progress, and unshakable—meaning five for each disposition. In terms of abodes there are eighty: from the Brahma-assembly up to Akaniṣṭha, there are five in each of the sixteen abodes. Each single kind of anāgāmin has 2,592 [types]. How so? In terms of the sixteen abodes there are sixteen persons; in terms of the six dispositions, multiplying by six yields ninety-six; in terms of the three faculties, multiplying by three yields 288; further multiplying by nine for the persons detached from desire yields 2,592 persons. Since this is so for one person, multiplying again by five for the five kinds of anāgāmin yields 12,960 kinds (the text of the treatise is difficult to locate, so it is briefly presented here)." "Nine detached from desire" means persons [divided according to] abandoning the nine grades of afflictions in the desire realm, making nine persons.